^ 


?^>3t 


'0^ 


-^, 


*^^  -' 


rt 


^-  .-^.^ 


.^■. 


■4^ 


n^ 


--^^ 


-?%,,: 


4.^>K/^ 


"">~  :si 


"7  /-27 


V  X 


I  THEOLOGICAL  SEMINARY,  | 
Princeton,  N.  J.    9z 


«^ 


J      Bequeathed  by  the  Hon.  E.  BOUDINOT,  LL.D. 

I     cusi',  Divicio.. ...; ,j; 


Soc. 


? 


A  DISCOURSE 

ON  THJS 
NATURE,  THE  PROPER  SUBJECTS,  AND  THE  BENEFITS 

OF  BAPTISM, 


BRIEF  APPENDIX, 


MODE  OF  ADMINISTERING  THE  ORDINANCE. 


By  the  Rev.  SAMUEL  STANHOPe'^SMITH,  D.  D. 

PRESIDENT   OF  TME   COLLEGE   OF   NEW-JERSEY. 


PHILADELPHIA: 

•UBLISHED  BY  B.  B.  HOPKINS,  AND   CO.  NO.   170,  MARKET  STREET. 
FRY  AND  KAMMERER,  PRINTERS. 


1808. 


PREFACE, 


Perhaps  there  is  no  institution  of  the  gospel,  on 
which  more  vague  and  indefinite  ideas  are  entertained 
by  a  large  portion  of  christians,  than  that  of  baptism. 
I  have  undertaken  to  state  a  few  principles  on  this- 
subject,  which  I  hope  will  be  found  clear  and  satisfac 
tory.  They  will  probably  be  thought  to  place  the  na- 
ture and  benefits  of  this  ordinance  in  a  light  some- 
what different  from  that  in  which  they  have  been  com- 
monly contemplated,  and  I  trust  more  obvious  and 
plain  to  the  apprehension  of  common  christians.  In 
the  short  compass  of  a  sermon,  the  illustration  of 
each  principle  could  not  be  dilated  to  a  great  ex- 
tent. If  they  are  perspicuously  expressed,  and  sup- 
ported by  reason  and  scripture,  every  necessary  and 
useful  consequence  will  easily  suggest  itself  to  the 
judicious  reader.  And  I  can,  with  pleasure,  refer  him 
to  a  discourse  of  the  Rev.  Robert  Finley*  on  the  same 
subject,  for  a  more  ample  elucidation  of  several 
points,  from  the  analogy  which  subsists  between  the 
Mosaic  and  the  Christian  dispensations.  Every  per- 
son, I  trust,  will  easily  believe  that  I  could  not  have 
been  induced  to  give  this  discourse  to  the  public 

*  Just  published  by  B.  B.  Hopkins,  &  Co. 


through  any  ambition  of  reputation  as  a  writer.  If  this 
had  been  my  motive,  I  should  have  chosen  a  very 
different  subject.  I  aim  simply  to  be  useful,  and  to 
gratify  the  desire  of  some  worthy  persons,  who  heard 
it  delivered.  Happy  if  I  shall  be  able  to  assist  any  se- 
rious mind  in  forming  juster  conceptions  of  this  im- 
portant institution. 

SAMUEL  S.  SMITH. 


DISCOURSE,  &c. 


"  What  profit  is  there  of  circumcision  ?  Much  every  way ;  chiefly, 
because  that  to  them  were  committed  the  oracles  of  God." 
Romans,  iii.  1,2. 

THE  rites  and  symbols  instituted  by  Christ  in  his 
church,  are,  on  account  of  their  simplicity,  apt  to 
appear  to  the  men  of  the  world  unworthy  the  majesty 
of  God.  But,  to  a  true  believer,  occupied  with  the 
sublime  and  spiritual  ideas  which  they  represent,  they 
carry  to  the  heart  the  most  affecting  impressions  of  liis 
condescension  and  grace.  This  is  especially  true  of 
that  simple  baptismal  washing  which  our  blessed  Sa- 
viour has  been  pleased  to  introduce  as  the  seal  of  the 
new  dispensation  of  his  grace,  instead  of  the  blood}" 
and  painful  rite,  by  which  his  ancient  covenant  with 
Abraham,  and  with  Israel  was  confirmed.  What  can 
be  more  simple?  Yet,  when  God  condescends  to  em- 
ploy it  as  a  symbol  of  his  mercy,  and  a  vehicle  to  us 
of  the  most  important  truths,  it  acquires,  in  the  esteem 
of  the  believer,  an  unspeakable  grandeur  and  impor- 
tance. And  if  we  can  enter  rightly  into  the  spirit  and 
design  of  this  institution,  we  shall  perceive  it  to  be 
fraught  with  manifold  blessings  to  the  church- 


The  particular  objection  to  the  usefuhiess  and  ne- 
cessity of  circumcision,  the  type  of  baptism,  which 
the  apostle  answers  in  the  text,  arose  out  of  the  strain 
of  his  previous  reasoning,  in  which  he  had  proved,  that, 
to  the  gentile  who  did  not  enjoy  the  light  and  the  bles- 
sings of  that  revelation  made  to  Israel  by  Moses  and 
the  prophets,  the  law  of  nature,  written  on  the  hearts 
of  all  men,  was  not  only  the  rule  of  his  duty,  but  the 
law  by  which  he  should,  at  last,  be  judged  by  God.  *  Of 
the  Jew  a  more  perfect  obedience  would  be  required, 
in  proportion  to  the  clearer  light  which  he  enjoyed ;  and 
on  his  transgressions  a  more  rigorous  judgment  would 
be  passed.  If  this  consequence  results  from  the  apos- 
tle's argument,  an  objector  is  supposed  naturally  to 
inquire;  what  then  is  the  benefit  of  circumcision?  and 
what  advantage  does  the  Jew,  notwithstanding  his 
boasted  relation  to  God,  enjoy  above  the  uninstructed 
gentile?  To  which  inquiries  the  text  gives  this  satis- 
factory answer:  Much  everyway;  chiefly,  because  that 
to  this  circumcised  nation  were  committed  the  oracles 
of  God.  By  it  the  Jew  is  initiated  into  a  church  which 
enjoys  a  clearer  and  more  certain  law  of  duty;  more 
powerful  motives  to  holiness,  and  more  abundant 
means  of  salvation ;  in  which  are  deposited  the  oracles 
of  God,  with  all  their  precious  hopes  and  promises.  It, 
is  the  seal  of  those  promises,  the  confirmation  of  those 
hopes. 

*  Romans,  chap.  xi.  14,  15,  26,  27.  May  not  the  gentile  who 
fulfils  the  righteousness  of  the  law  as  far  as  his  light  and  under- 
standing reaches,  be  saved,  like  many  of  the  ancient  saints,  by  a 
Saviour  whom  he  has  not  known. 


My  design  in  this  discourse  is  to  assume  the  same 
ground  taken  by  the  apostle,  and  thence  to  ilhistrate 
the  use  and  benefits  of  baptism,  which  is  our  chris- 
tian circumcision,  the  seal  of  the  righteousness  which  is 
by  faith  ^  under  the  new  dispensation  of  the  covenant 
of  grace.  But,  for  this  purpose,  it  is  necessary,  in  the 
first  place,  to  examine  into  the  true  nature  and  design 
of  the  ordinance,  and  to  point  out  its  proper  subjects, 
that,  from  a  just  consideration  of  both,  we  may  finally 
deduce  its  benefits  and  blessings. 

That  w^e  may  have  a  clearer  view  of  the  nature  of 
baptism  and  the  importance  of  the  ordinance,  we  must 
go  back  to  the  origin  of  its  type  in  the  ancient  church. 

When  religious  truth  was  likely  to  perish  from  the 
world,  which,  in  a  few  ages  after  the  deluge,  was  over- 
whelmed in  idolatry,  and  sunk  in  extreme  dissolution 
of  manners,  it  pleased  God,  out  of  the  midst  of  the  ge- 
neral darkness  and  corruption,  to  select  a  church  in 
which  he  might  preserve  the  knowledge  of  his  name^ 
and  might  deposit  his  holy  oracles,  and  the  future 
hopes  of  the  universe.  This  church  consisted,  in  the 
beginning,  of  the  single  family  of  Abraham,  with  whom 
he  entered  into  a  gracious  covenant,  accepting,  as  his 
title  to  eternal  life,  the  righteousness  of  faith*  in  the 
future  Saviour  of  the  world,  who  was  to  spring  from 
his  own  loins;  engaging  that  he  would  be  a  God  to 
him  and  to  his  seed  after  him;  and  promising  that, 

*  This  is  fairly  inferred  from  the  expression  of  the  apostle, 
who  styles  the  seal  of  the  Abrahaniic  covenant,  the  seal  of  the 
righteousness  ivhich  is  bu  faith. 


8 

finally,  in  him  all  the  families  of  the  earth  should  be 
blessed,  by  the  advent  of  the  Messiah.  That  this  grace 
might  be  rendered  the  more  sure,  and  that  the  faith  of 
this  chosen  friend  of  heaven  might  have  the  firmer 
ground  on  which  to  rest,  he  added  to  his  promise,  his 
sacramental  seal  or  oath,  that  by  two  immutable  things 
in  which  it  zvas  impossible  for  God  to  lie,  Abraham,  and 
all  who  follow  the  faith  of  Abraham,  might  have  strong 
consolation  who  have  fed  for  refuge  to  lay  hold  of  the 
hope  set  before  them.  For,  saith  the  Apostle,  Abraham 
received  circumcision  a  seal  of  the  righteousness,  that 
is,  of  the  justification  and  acceptance  with  God,  W«c/z 
is  by  faith.  This  covenant,  with  all  its  appendages  of 
rites  and  forms,  of  types  and  symbols,  of  prophets  and 
priests,  of  altars  and  victims,  with  all  its  doctrines,  its 
precepts,  and  promises,  was  placed  in  the  keeping  of 
the  church  for  its  consolation,  for  its  instruction  in 
righteousness,  and  for  the  quickening  and  direction  in 
the  divine  life  of  all  true  believers. 

What  profit  was  there,  then,  of  circumcision?  It 
was  the  seal  which  God  was  pleased  to  annex  to  the 
covenant  of  his  mercy,  by  which  he  confirmed  to  the 
church  the  great  charter  of  her  spiritual  privileges,  and 
which,  being  impressed  on  every  Israelite,  continually 
reminded  him  of  his  obligations,  continually  recalled 
him  to  his  duty,  continually  assured  him  of  the  gra- 
cious protection  of  God,  continually  placed  before  him 
his  immortal  hopes,  and  designated  him  as  a  member 
of  that  chosen  community  to  whose  pious  custody  were 
committed  the  oracles  of  God,  those  precious  trea- 
sxures  of  divine  truth.  While  other  nations  were  left  to 


the  obscure  teachings  of  nature,  and  the  errors  of  a  de- 
praved reason,  this  sealed  nation  were  made  the  depo- 
sitaries of  clearer  lights,  and  the  heirs  of  sublimer 
hopes.  The  emblems  which  were  engitiven,  if  I  may 
speak  so,  on  th?^t  seal  by  which  these  inestimable  bles- 
sings were  confirmed  to  the  ancient  church,  I  mean 
the  blood  of  circumcision,  corresponding  to  the  water 
of  baptism,  pointed  to  that  purity  of  heart  which  is  the 
end  of  all  true  religion,  and  to  that  precious  blood 
which  is  at  once  the  purchase  of  our  salvation,  and  the 
fountain  in  which  all  our  sins  are  cleansed.  Such  was 
the  benefit  of  the  ancient  rite  to  the  church  founded  in 
Abraham,  and  afterwards  embracing  all  the  posterity 
of  Israel ;  to  them  were  committed  the  oracles  of  God 
with  all  their  lights,  their  hopes,  their  graces,  their 
means  of  holiness,  and  of  eternal  life. 

These  brief  expositions  will  afford  some  principles, 
by  which  to  explain  the  nature  and  the  benefits  of  that 
baptismal  rite  ,  which  Christ  has  substituted  in  the  room 
of  the  Abrahamicand  Mosaic  symbol  of  the  covenant. 
Baptism  is  our  christian  circumcision;  the  seal  of  a 
more  pure  and  luminous  dispensation  of  the  covenant 
than  that  either  of  Moses  or  of  Abraham.  And  it  is 
with  the  view  of  proposing,  as  fai^  as  I  am  able,  some 
precise  an^.  definite  ideas  on  the  initiating  institution 
of  the  christian  church  that  I  have  chosen  the  present 
subject,  and  made  these  prefatory  observations  on  the 
corresponding  rite  of  the  ancient  dispensation. 

A  subject  it  is  in  which  all  christians  have  a  deep 
interest,  inasmuch  as  it  lies  at  the  foundation  both  of 
B 


10 

the  spiritual  privileg-es  of  the  church,  and  of  its  exter- 
nal fabric  of  rites  and  ordinances.  It  is  of  importance 
to  give  clearness  and  precision,  if  possible,  to  those 
vague  notions,  and  to  correct  those  erroneous  preju- 
dices, on  the  subject  of  baptism,  entertained  by  so 
many  of  the  professors  of  the  gospel,  which  degrade 
the  ordinance,  and  impair  its  spiritual  benefits.  Many 
unhappily  regard  it  merely  as  a  pious  custom  rendered 
venerable  by  time,  and  public  opinion,  which  it  would 
be  reproachful  to  neglect,  but  which  it  would  be, 
otherwise,  of  little  consequence  to  observe.  Others 
conceive  of  it  chiefly  as  a  religious  charm,  to  which  is 
attached  some  mysterious  influence,  they  know  not 
what,  on  the  happiness  of  the  infant :  neither  the  one 
nor  the  other  comprehending  its  true  nature,  nor  feel- 
ing the  proper  force  of  its  obligations. 

To  baptism,  therefore,  let  me  apply  the  inquiry  of 
the  apostle;  TFhat  profit  is  there  in  this  holy  rite?  And 
answer  with  him;  Much  every  way;  chiejiy^  because 
that  to  us  are  committed  the  oracles  of  God;  the  lights 
of  his  blessed  word,  the  consolations,  the  promises, 
the  blessings  of  tlie  new  covenant,  under  the  sacred 
confirmation  of  his  sacramental  seal.* 

*  This  does  not  imply  that  every  person  who  is  baptized,  and 
is  externally  a  member  of  the  visible  church,  which*^ias  the  cus- 
tody of  the  oracles  of  God,  is  spiritually  a  partaker  of  the  bles- 
sings and  consolations  of  the  new  covenant;  but  he  is  thereby- 
made  a  member  of  that  body  in  which  is  deposited  the  covenant 
with  its  precious  promises,  comforts,  and  supports,  that  they  may 
be  freely  proposed  to  all  within  its  pale,  to  invite  and  encourage 
their  faith,  to  instruct  and  establish  them  in  righteousness,  and  pre- 
pare them  for  eternal  life. 


11 

But  that  we  may  give  as  much  perspicuity  as  possi- 
ble to  these  ideas,  it  will  be  necessary  to  go  into  some 
derails  with  respect  to  the  nature,  and  the  proper  sub- 
jects of  this  holy  ordinance;  because,  with  these  its 
benefits  are  intimately  connected;  and  from  them,  its 
duties  and  obligations  necessarily  result. 

1.  The  nature  and  design  of  baptism  may  be  ren- 
dered obvious  to  the  capacity  of  CAcry  hearer,  from 
two  sources  of  illustration ,  one  is  the  use  and  appli- 
cation of  a  similar  rite,  which  was  frequent  in  the  an- 
cient Jewish  nation,  whence  probably  it  was  transfer- 
red into  the  christian  church;  the  other  is  the  deno- 
mination, borrowed  from  the  Abrahamic  dispensation 
of  the  covenant,  which,  from  the  ver}^  first  ages,  it  has 
received  among  christians,  of  a  seal  of  the  covenant 
of  grace. 

Many  of  the  great  and  distinguished  teachers  and 
founders  of  sects  among  the  Jews,  applied  baptism  as 
a  rite  of  initiation  mto  their  respective  schools.  It  was 
a  symbol  of  discipleship,  and  regarded  as  an  emblem 
of  that  purity  of  mind,  and  that  virtuous  simplicity  of 
manners,  Avhich  result  from  the  love  of  truth,  and  are 
expected  in  all  those  who  are  engaged  in  the  pursuit  of 
wdsdom.*  Such  was,  probably,  the  meaningof  the  bap- 
tism of'John,  the  illustrious  forerunner  of  the  Messiah. 

*  The  same  rite  of  initiation  into  theii'  schools,  and  with  the 
same  meaning,  was  frequently  used  by  the  philosophers  of  Greece, 
as  well  as  by  the  Magians,  Bramins,  and  Gymnosophists  of  the 
eastern  nations,  from  whom  the  Greeks  borrowed  it. 


12 

He  taiigiit  a  new  and  more  rigorous  discipline  of  re- 
pentance than  was  known  to  the  Jews  of  that  age ;  and 
the  disciples  who  followed  him,  admiring  the  sanctity 
of  his  doctrine,  and  the  abstemious  purity  of  his  man- 
ners, he  initiated  by  baptism,*  preparing  them  in  this 
manner,  for  that  still  more  pure  and  self-denying,  and 
perfect  discipline  which  was  shortly  to  be  introduced 
by  the  Saviour  of  the  world. 

It  was,  besides,  required  by  the  customs  of  that  na- 
tion that  all  proselytes  from  among  the  gentiles  should 
be  initiated  into  the  church  of  Israel,  and  make  their 
profession  of  the  doctrines  of  Moses,  and  the  prophets 
by  baptism. t 

*  This  fact  serves  to  explain  a  passage  in  the  Acts  of  the 
Apostles,  \t'hich  has  created  no  small  difficulty  to  many  interpre- 
ters. Paul,  meeting  with  certain  disciples  in  Asia,  who  were  very 
imperfectly  instructed  in  the  principles  of  the  gospel,  demanded 
of  them,  zinto  what  they  had  been  bajitized?  that  is,  to  what  sys- 
tem of  doctrines.  They  answered,  unto  John's  bafitism.  They  were 
disciples  of  John,  and  had  embraced  only  the  doctrines  of  repen- 
tance which  he  had  taught.  But  when  the  apostle  unfolded  to 
them  more  clearly  the  true  evangelical  doctrine,  the  elements 
only  of  which  had  been  preached  by  John,  they  were  then  bap- 
tized in  the  name  of  the  Lord  Jesus. 

This  custom  serves  also  to  explain  the  meaning  of  St.  Paul, 
>vhen  he  thanks  God,  1  Cor.  i.  14,  that  he  had  baptized  none  of 
them  but  Cris}ius  and  Gaius,  &c.  lest  any- should  say  he  had  bapti- 
zed in  his  own  name,  and  Avas  thereby  setting  himself  at  the  head 
of  a  new  sect. 

t  Maimonidcs  says,  "  In  all  ages,  whensoever  any  gentile  was 
willing  to  enter  into  covenant,  and  to  be  gathered  under  the  wings 
of  the  Shechinah,  and  to  undertake  the  yoke  of  the  law,  he  was 
bound  to  have  circumcision  and  baptism,  and  a  peace-offering,  or 

/ 


13 

The  ordinance  of  baptism,  therefore,  considered 
simply  in  the  view  which  has  been  just  presented  to 
you,  contains  a  pledge  of  our  discipleship,  a  public 
avowal  of  Christ  as  our  great  master  and  teacher,  an 
explicit  profession  of  our  faith  in  the  doctrines  taught 
by  his  Spirit  in  those  holy  oracles  committed  to  the 
custody  of  his  church  for  its  illumination  and  sanc- 
tification. 

Although  a  man,  at  the  age  of  reason,  may  justly 
make  this  profession  for  himself,  you  ask,  perhaps,  if 
a  parent  can  rightfully  make  it  in  the  name  of  his  in- 
fant, so  that,  when  that  infant  shall  have  arrived  at 
maturity,  it  shall  be  considered  in  law  as  his  act? 
Whatever  diflerences  of  opinion  may  exist  with  re- 
gard to  this  question,  according  to  the  various  lights 
in  which  the  subject  of  it  may  be  viewed,*  all  will 

as  the  Gemara  calls  it,  the  sprinkling  of  blood:  and  if  it  were  a 
woman,  baptism  and  sacrifice." 

Many  great  ci-itics  and  antiquarians  have  maintained  that  there 
were  two  grades  of  proselytes  from  among  the  gentiles,  firoselytes 
ofrighteousjiess^  whom  Maimonides  characterizes  by  "  being  wil- 
ling to  be  gathered  under  the  wings  of  the  Shechinah^  and  to  un- 
dertake the  yoke  of  the  law  ;  who  were,  therefore,  incorporated 
into  the  nation  of  Israel  by  the  rites  which  he  mentions;  and 
proselytes  of  the  gate,  who  did  not  submit  to  all  the  onerous  ritual 
of  Moses,  but  believing  the  divinity  and  excellence  of  his  scrip- 
tures with  those  of  the  prophets,  were  received  only  to  certain 
privileges  of  the  chosen  people  by  baptism  and  sacrifice. 

*  Upon  this  subject,  one  would  think  that  there  could  not  rea- 
sonably exist  any  diversity  of  opinion.  It  seems  to  be  a  manifest/ 
principle  that  a  parent  has  a  right  to  enter  into  contract,  or  to  make 
any  engagement  in  the  name  of  his  cbild,/or  his  bencft,  which  il 


14 

agree  in  the  following  principle,  that  it  is  both  the 
right  and  the  duty  of  a  parent  to  place  his  beloved  off- 
spring under  the  best  means  to  enlighten  and  culti- 
vate their  minds,  to  form  their  hearts,  to  regulate 
their  lives,  and  to  prepare  them,  if  possible,  for  the 
highest  happiness  both  in  this  world,  and  the  world  to 
come :  in  one  word,  to  initiate  them  in  the  school  of 
Christ.  This  school  is  the  church:  these  means  of 
education  are  the  ordinances,  the  instructions,  the  dis- 
cipline, the  watchful  care,  the  prayers  of  the  church. 
And  it  is  one,  and  not  the  least  of  the  spiritual  bles- 
sings resulting  from  baptism  in  infancy,  that,  thereby, 
parents,  in  addition  to  the  tender  constraints  of  natu- 
ral duty,  impose  upon  themseh'cs  the  most  solemn 
voluntary  obligations  to  train  up  their  children  in  the 
nurture  and  admonition  of  the  Lord;  and  that  children 
enjoy  still  further  advantages  by  being  placed  under 
the  immediate  and  special  care  of  that  holy  commu- 
nity to  whom  are  committed  the  oracles  of  God. 

But  there  is  another  and  more  interesting  light  in 
which  this  ordinance  is  to  be  viewed;  it  is  the  seal  by 
which  God  has  condescended  visibly  to  confirm  to  the 
church  the  blessings  of  that  new  covenant  which  he 
has  graciously  established  in  Christ  for  the  redemp- 
tion of  the  world.  This  was  the  import  of  the  corre- 
spondent rite  of  the  church  of  Israel.    God  gave  to 

is  the  privilege  of  the  child,  when  he  arrives  at  mature  age  to  ac- 
cept, although  he  is  at  liberty  also,  to  his  own  detriment,  to  reject 
it,  and  which,  if  it  involves  his  duty,  as  well  as  his  interest,  as  in 
the  present  case,  he  is  under  sacred  obligations  to  fulfil.  Such  en- 
gagement is  not  imposing  on  our  posterity  a  burden,  but  gaining 
for  ihcm  a  benefit. 


15 

Abraham  cit'cimicisiofi,  a  seal  of  the  righteousness  which 
is  by  faith.*  And  this  is  one  of  the  principal  denomi- 
nations by  which  baptism  has  been  designated  in  the 
christian  church  from  the  earliest  ag-es.  But  here  it  is 
necessary  to  remark,  and  correct  an  error  upon  this 
subject,  which  has  unhappily  disturbed  the  ideas  of 
many  good  and  excellent  men.  Baptism  has  been  re- 
garded by  them  as  the  seal  exclusively  of  the  believing 
parent  given  both  in  his  own  name,  and  in  that  of  his 
child,  as  its  natural  proxy,  testifying,  on  his  part,  his 
entire  acquiescence  in  the  conditions  of  the  covenant, 
and,  by  the  same  act,  laying  the  child  under  an  obli- 
gation of  acquiescing  in  them,  and  fulfilling  them,  as 
soon  as  it  shall  attain  the  age  of  reason.  And,  un- 
doubtedly, the  act  of  the  parent  in  offering  his  child 
to  receive  the  seal  of  baptism,  is,  on  his  part,  a  formal 
acknowledgment  of  the  covenant  and  profession  of 
faith  in  its  gracious  promises.  It  is  likewise  admitted, 
and  has  been  before  asserted,  that  a  parent  possesses 
from  nature,  and  from  religion,  a  right  to  enter  into 

*  A  seal  of  the  righteousness  of  the  faith  which  he  had^  being  un- 
circumcised.  This  expression  cannot  reasonably  be  supposed  to 
mean,  as  has  been  asserted  by  some  writers,  merely  a  declaration 
of  the  sincerity  of  Abi-aham's  faith.  For  this  seal  was  administered 
to  the  offspring  of  Abraham  at  an  age  at  which  no  such  declaration 
could  be  expected  from  them.  Besides,  the  apostle,  in  the  place,, 
is  speaking  of  circumcision,  not  merely  as  a  sign  given  to  Abra- 
ham in  particular,  but  as  an  ordinance  of  the  church.  In  this  ge- 
neral view  it  was  designed  as  a  seal  of  the  righteousness  of  faith ; 
that  is,  of  that  gracious  covenant  which  has  substituted  the  righ- 
teousness which  comes  dij  faith  in  our  Lord  Jesus  Christ,  as  the 
condition  of  our  acceptance  with  God,  in  the  room  ol perfect  obe- 
dience required  by  the  first  covenant,  and  which  has  now  become 
impracticable  to  the  frailty  and  corruption  of  human  nature. 


16 

any  covenant  in  the  name  of  his  child,  when  the  ob 
jects  of  that  covenant  are  only  blessings  and  privileges; 
and  especially  when  its  conditions  or  terms  are  ante- 
cedent duties. 

But,  notwithstanding  these  palpable  truths,  baptism, 
in  the  just  and  scriptural  view  of  it,  is  to  be  consider- 
ed principally  as  that  outward  and  visible  seal  which 
God  has  been  pleased  to  annex  to  his  own  promise; 
a  promise  M'hich  he  has  graciously  given  to  the  church 
under  the  form  of  a  covenant-engagement^  by  this  seal, 
ratifying  and  confirming  to  her,  and  to  all  who  are 
taken  into  her  care,  and  protection,  the  propositions 
of  his  mercy  and  grace  through  Jesus  Christ.  Abra- 
ham did  not  give  to  God  the  seal  of  circumcision  as  a 
pledge  of  his  duty  and  obedience,  but  the  scripture 
declares,  he  received  it  from  God,  in  order  to  confirm 
that  gracious  covenant  or  promise^  which  he  had  just 
made  to  the  father  of  the  faithful ;  /  will  he  a  God  to 
you  and  to  your  seed  after  you.^ 

*  If  we  refer  to  the  whole  stram  of  the  history  in  the  17th 
chapter  of  Genesis  which  records  this  transaction  of  God  with 
Abraham,  this  interpretation  will  be  confirmed.  It  was  a  covenant 
entirely  of  the  gratuitous  kind  on  the  part  of  God,  engaging  by  an 
expression  of  the  most  comprehensive  meaning, "  I  will  be  a  God 
to  you,"  See.  to  bestow  the  most  ample  spiritual  blessings  on  his 
chosen  servant,  and  on  his  posterity.  In  every  covenant  of  this 
nature,  the  forms  of  ratification  are  used  only  by  him,  and  are  in- 
tended to  oblige  only  him  who  bestows  the  favour.  The  benefi- 
ciary simply  leceives  the  promise  or  charter,  which,  when  con- 
firmed by  the  requisite  legal  fornis,  and  ratified  by  the  seal  of  the 
benefactor,  becomes  his  title  of  iriherhance  or  possession,  on  the 
performance  of  whatever  condition  it  contains. 

It  was  not  an  nufrequent  thing  for  God  thus  to  confirm  his 
promises  and  covenants  to  patriarchs  and  holy  men  in  the  scrip- 


17 

Do  you  ask  if  it  is  not  doing  dishonour  to  the 
faithfulness  of  Jehovah,  to  suppose  that  his  promise 
requires  to  be  confirmed  by  symbols  and  sacraments, 
by  oaths  and  seals  ?  Is  not  his  word  alone  the  firm  and 
immutable  foundation  of  every  believer's  trust  and 
hope  ?  It  is  true,  the  veracity  of  God  needs  no  sup- 
port from  outward  forms ;  and  it  is  not  for  his  sake, 
but  for  ours,  that  he  is  sometimes  pleased  to  employ 
them,  in  order  to  give  the  deeper  impression  to  divine 
truth  upon  the  heart.  Frail  as  we  are,  and  receiving 
all  our  impressions  through  the  medium  of  the  senses, 
ideas^  merely  intellectual,  neither  are  so  clearly  con- 
ceived, nor  take  such  firm  possession  of  the  soul,  as 
when  they  are  embodied,  if  I  may  speak  so,  and  con- 
veyed to  us  under  sensible  images.  It  is  not  therefore 
unworthy  of  the  glory  and  the  wisdom  of  God:  on 
the  other  hand,  it  is  a  proof  of  his  infinite  benignity 
and  condescension,  to  confirm  to  us  the  everlasting 
truth  of  his  word  by  such  impressive  and  external 
symbols,  as  will  unite  the  influence  of  sense  with  that  of 
intellect  and  faith,  in  giving  the  doctrines  of  his  grace 
their  full  effect  upon  the  mind.  Hence  God  has  been 
pleased  to  exhibit  the  promises  of  his  mercy  to  man- 

tures,  by  some  external  sign,  or  token.  His  promise  to  Noah  he 
confirmed  by  his  bow  in  the  clouds.  To  Gideon  he  gave  a  sign  or 
seal  of  his  commission  to  be  the  leader  and  deliverer  of  Israel,  by 
consuming  his  sacrifice  upon  the  rock.  To  Abraham  he  gave  the 
sign  of  circumcision ;  and  on  another  occasion,  he  sent  a  burning 
lamp  to  pass  between  the  parts  of  his  sacrifice.  To  Hezekiah  the 
sign  of  the  shadow  returning  back  upon  the  dial  was  added  to 
the  promise  of  his  recovery.  And  to  the  house  of  David,  and  of 
Israel,  he  gave,  by  the  prophet  Isaiah,  this  mysterious  sign,  a 
xdr^in  shall  conceive  and  bear  a  s07i. 


18 

kind  through  Jesus  Christ,  under  the  gracious  title  of 
a  covenant;  and,  after  the  manner  of  such  conventions 
among  men,  and  in  order  more  perfectly  to  adapt 
himself  to  that  susceptibility  of  sensible  impressions 
which  belongs  to  our  nature,  he  has  condescended  to 
confirm  his  truth  in  that  covenant  by  publicly  and 
visibly  annexing  to  it  his  own  seal.  Let  me  illustrate 
this  idea  by  an  analogy  borroAved  from  civil  transac- 
tions. As  charters,  conveying  special  privileges  to 
corporations,  or  to  individuals,  are  sealed  and  authen- 
ticated by  public  officers  duly  appointed  and  com- 
missioned for  that  purpose  by  the  sovereign  power; 
in  like  manner  is  this  precious  charter  of  our  spiritual 
and  immortal  privileges  confirmed  to  us  by  the  seal 
of  the  Great  Head  of  the  church,  affixed  to  it  in  the 
name  of  God,  by  ministers  solemnly  set  apart  for 
this  end,  according  to  the  order  which  he  has  estab- 
lished in  his  spiritual  kingdom,  so  that  whatever  is 
rightfully  performed  by  them  may  be  justly  said  to 
be  done  by  him.  Baptism,  tlien,  is  the  seal  of  God 
applied  to  his  own  covenant,  thereby  confirming  to 
those  to  whom  it  is  administered  the  propositions  of 
his  mercy  through  Jesus  Christ;  thereby  visibly  tes- 
tifying, that  they  are  taken  from  under  the  curse  of 
the  original  and  broken  covenant,  which  admitted 
only  of  perfect  obedience,  and  condemned  the  trans- 
gressor to  eternal  death,  and  placed  under  a  new  dis- 
pensation of  grace,  which  confers  forgiveness  on  re- 
pentance, and  salvation  on  the  obedience  of  faith. 

And,  as  every  public  seal  contains  emblems  ex- 
pressive of  the  nature,  and  security  of  the  blessings 
it  confers,  we  see,  in  like  manner,  this  christian  seal 


19 

distinguished  by  emblems,  die  most  simple  indeed, 
but  the  most  expressive  and  august.  We  see  in  it  the 
symbol  of  that  precious  blood  wliich  \vas  shed  for  our 
redemption;  we  see  in  it  the  symbol  of  the  Holy 
Spirit,  by  whose  gracious  influences  the  principles  of 
a  divine  life  are  infused  into  the  soul,  and  cherished 
to  perfection ;  and  finally,  we  see  in  it  the  symbol  of 
that  heavenly  purity,  which  should  adorn  and  distin- 
guish the  disciples  of  Jesus  Christ. 

Thus  have  I  presented  to  you  this  ordinance  in  its 
double  signification:  as  the  rite,  by  which  we  are 
initiated  into  the  school  of  Christ;  and  as  the  seal,  by 
which  God  continually  repeats,  and  confirms  the  gra- 
cious propositions  and  promises  of  his  covenant  to 
the  seed  of  the  church. 

2.  What  profit  is  there,  then,  in  being  baptised? 
What  are  the  benefits  of  baptism?  This  question  I 
might  proceed  immediately  to  resolve,  but  that  it  is 
necessary,  in  the  first  place,  to  ascertain  the  proper 
subjects  of  this  holy  ordinance.  For,  on  the  right  of 
our  children  to  receive  the  seal  of  the  covenant 
depends,  in  my  view,  its  principal  advantages.  This 
right,  then,  is  demonstrated  from  analogy;  from  scrip- 
ture example ;  and  from  the  whole  stream  of  the  his- 
tory of  the  primitive  church. 

In  the  first  place,  from  analogy.  If  the  father  of  the 
faithful  received  from  God  the  seal  of  the  righteous- 
ness -which  is  by  faith;  that  is,  of  the  covenant  of  grace, 
in  which  that  faith,  which  unites  us  to  Christ,  and  is 
the  principle  of  a  holy  life,  is  accepted  instead  of  the 


20 

perfect  righteousness  of  the  law;  and  if  he  was  per- 
mitted, as  a  precious  privilege,  to  impress  it  on  all 
his  offspring;  does  not  this  right  hold,  with  still 
stronger  reason,  to  believing  parents,  under  the  dis- 
pensation of  the  gospel?  Is  it  not  confessed,  that  the 
coming  of  the  Messiah,  far  from  having  abridged,  has 
greatly  extended  the  privileges  of  the  faithful. 

Let  us  hear  the  clear  and  strong  language  of  St. 
Paul.  The  promise^^  saith  the  apostle,  was  not  to 
Abraham,  or  his  seed  through  the  law,  but  through  the 
righteousness  of  faith.  And  it  is  of  faith  that  it  might 
be  by  grace,  (that  is,  of  free  favour  without  any  meri- 
torious works)  to  the  end  that  the  promise  might  be  sure 
to  all  the  seed,  not  to  that  only  which  is  of  the  laWy  (or 
his  natural  posterity,  composing  the  Jewish  church,) 
but  to  that  also  which  is  of  the  faith  of  Abraham, \  the 
believing  gentiles  who  should  be  called  to  a  partici- 
pation of  his  privileges.  What,  then,  is  that  promise 
made  sure  by  the  seal  of  the  covenant  to  all  the  seed, 
both  under  the  law  and  under  the  gospel?  Let  us 
look  back  to  the  institution  of  this  covenant  with 
Abraham,  and  of  the  holy  seal  by  which  it  was  con- 
firmed, and  there  we  find  the  promise,  /  will  be  a  God 
to  thee,  and  to  thy  seed  after  thee.\  This  is  what  was 

*  That  he  should  be  heir  of  the  ivorld,  meaning,  perhaps,  that 
his  blessing,  which  consisted  in  obtaining  salvation  through  the 
righteousness  of  faith,  according  to  the  tenor  of  the  covenant  of 
grace,  and  not  by  the  works  of  the  law,  and  the  blessing  of 
having  God  for  his  God,  and  the  God  of  his  seed  after  him,  should 
hereafter  be  extended  to  the  whole  gentile  world. 

t  Rom.  ch.  iv.  V.  13,16. 

\  Gen.  xvii.  7.  This  promise  evidently  comprehends  the 
blessings  of  the  covenant  of  grace.  For  although  some  writers 


21 

emphatically  called  the  promise  by  the  ancient  Jewish 
writers;  and  is  frequently  referred  to,  likewise,  under 
the  same  title,  in  the  writings  of  the  apostles.  And, 
when  thus  referred  to,  the  sacred  writers  manifestly 
intend  the  peculiar  promise  of  the  gospel,  which  is  the 
promise  of  salvation  by  Christ  through  the  righteous- 
ness of  faith,  and  comprehends  all  that  is  implied  in 
the  covenant  of  grace.  Of  this  no  other  proof  need 
be  adduced  than  its  being  so  often  put  by  them  in  con- 
trast with  the  law.*  The  seal  of  this  promise  therefore, 
was  the  precious  privilege  of  the  seed  of  Abraliam; 

have  pretended  to  limit  it  to  the  possession  of  the  land  of  Canaan, 
and  the  particular  and  gracious  providence  exercised  over  the 
nation  of  Israel,  it  surely  cannot  have  that  meaning  vi^hen  applied 
to  his  spiritual  seed  among  the  gentiles,  or  that  ivhich  is  of  the 
faith  of  Abraham^  of  which  the  apostle  was  just  speaking. 

*  See  pai'ticularly  epistle  to  the  Galatians,  ch.  iii.  16,  17,  18, 
21,  29. — 18,  If  the  inheritance  be  by  works  of  the  law^  it  is  n^ 
more  of  promise.  2 1 ,  /s  the  law,  then^  against  the  promise  of  God? 
24,  29,  The  law  is  our  schoolmaster  to  bring  us  to  Christ.  But,  if 
we  be  Christ's,  then  are  we  Abraham's  seed  and  heirs,  according 
to  THE  promise;  that  is,  according  to  the  fwomises  or  cove?iant  con- 
firmed in  Christ,  which  accepts  the  righteousness  of  faith  in  tlie 
room  of  the  works  of  the  law.  16,  17,  JVow  to  Abraha7n  and  his  seed 
were  the  firomises  ?nade.  And  this  I  say,  that  the  covenant  (plainly 
implying  the  covenant  contained  in  the  promises),  which  was  con- 
firmed before  of  God  in  Christ,  the  law  which  was  four  hundred 
and  thirty  years  after  cannot  disannul,  that  it  should  make  the 
PROMISE  of  none  effect.  The  /iromise  is  here  equivalent  to  the 
covenant  made  with  Abraham :  and  what  covenant  could  that  be, 
which  was  confrmed  of  God  in  Christ,  but  the  covenant  of  grace  ? 

It  deserves  here  to  be  remarked,  that  the  very  language  which  is 
used,  the  covenant  confrmcd  of  God,  corroborates,  and  places  almost 
beyond  doubt,  the  opinion  formerly  advanced,  that  circumcision 
under  the  ancient  dispensation,  and  baptism  under  the  new,  is  the 


22 

it  was  the  privilege  of  his  children's  children  to  the 
remotest  generations.  And,  on  the  same  ground,  pur- 
suing the  apostle's  reasoning,  it  is  the  privilege  of  the 
children  of  his  faith :  for  they  who  are  of  foith  are  the 
children  of  Abraham.  If  ye  be  Chris  fs,  then  are  ye 
Abraham"*  s  seed,  and  heirs  acco?^di?ig  to  the  promise; 
the  promise  given  to  Abraham  at  the  institution  of  the 
covenant,  /  will  be  a  God  to  thee  and  to  thy  seed  after 
thee.  But  further  to  confirm  this  conclusion,  can  any 
language  be  stronger,  or  more  unequivocal,  than  that 
of  the  apostle  Peter  to  the  vast  assembly  at  Jerusalem 
touched  by  his  powerful  discourse?  Repent,  and  be 
baptised,  every  one  of  yon  in  the  name  of  Jesus  Christ, 
for  the  remission  of  sins,  and  ye  shall  receive  the  gift  of 
the  Holy  Ghost.  For  the  promise  is  unto  you,  and 
to  your  children,  and  to  all  who  are  afar  off,  even  as 
many  as  the  Lord  our  God  shall  call.  As  soon  as  he 
commands  them  to  be  baptised,  he  reminds  them  of 
an  ulterior  duty,  to  ba])tise  their  children,  and  their 
household,  after  the  example  of  Abraham;  quoting 
to  them  that  covenanted  promise  with  which  every 
Israelite  was  so  well  acquainted,  and  to  which  every 
believer,  as  well  as  Abraham,  is  entitled;  the  promise 
of  forgiveness,  and  acceptance  with  God,  through  the 
righteousness  of  faith.  And  not  to  you  only,  and  to  your 
children,  who  are  naturally  descendants  of  Abraham, 
but  to  the  gentiles  also,  if  they,  be  obedient  to  the 
faith,  although  by  nature  they  are  afar  off^  from 

seal  of  God  affixed  to  his  own  covenant  to  confirm  it  to  our  faith, 
and  give  it  impression  on  the  heart  of  the  believer. 

*  This  is  a  phrase  by  which  the  gcniile  nations  are  often  de- 
signated in  scripture  language. 


23 

God.  Called  by  Christ  into  the  church,  which  was  so 
long  confined  to  the  posterity  of  Israel,  they  are  now 
equally  entitled  to  all  its  blessings,  and  its  privileges, 
and,  among  others,  to  this  precious  seal  of  the  cove- 
nant for  themselves  and  their  offspring. 

It  is  in  vain  to  allege,  as  has  been  done  by  certain 
writers,  that  the  promise  here  refers  to  the  prediction 
of  the  prophet  Joel,  who  foretold,  that,  in  the  last  days,. 
God  would  pour  out  his  spirit  upon  all  flesh.  For,  what 
connexion  has  this  prophecy  with  the  command  to  be 
baptised.  The  apostle  is  answering  the  anxious  inquiry 
of  his  hearers  who  were  pricked  in  their  hearts;  men 
and  brethren,  what  shall  we  do?  And,  in  his  answer, 
he  directs  them  to  the  proper  source  of  peace  and 
consolation;  repent  and  be  baptised,  and  you  shall  re- 
ceive the  Holy  Ghost  in  his  sanctifying  power,  and 
his  comforting  influence;  for  the  promise  through 
Christ  whom  I  preach,  is,  according  to  the  tenor  of  the 
covenant  with  your  father  Abraham,*  to  ijou  and  to 
your  children;  and  not  to  you  only,  but  to  the  gentiles 
also,  to  those  who  are  afar  off,  who  shall  become  the 
children,  and  heirs  of  Abraham.'s  faith. 

Such  is  the  clear  and  obvious  conclusion  resulting 
from  the  apostle's  words.  The  same  consequence  ap- 
pears to  me  to  arise,  with  no  less  certainty  and  force, 
from  the  advice  addressed  by  St.  Paul  to  a  believing 
husband,  or  wife;  not  to  separate  from  the  unbelieving 
wife,  or  husband,  with  whom  they  may  be  respectively 

*  Those  whom  the  apostle  was  addressing  were  chiefly  Jews 
assembled  at  Jerusalem  from  various  nations. 


24 

connected.  For,  saith  he,  the  unbehever  is  sanctified 
by  the  behever;  else  rvere  your  children  unclean,  but 
now  are  they  holy.  But  now  are  they  holy.  What  is 
the  proper  import  of  this  term?  Throughout  the 
sacred  scriptures  it  is  applied  solely  to  such  persons 
and  things  as  are  peculiarly  set  apart,  and  consecrated 
to  God.  In  the  connexion  in  which  it  stands  in  this 
passage,  it  can  imply  nothing  less  than  that  children 
are  qualified,  by  the  piety  and  faith  of  one  of  their 
parents,  to  be  solemnly  set  apart  from  the  -world  and 
devoted  to  God.  And  in  what  manner  shall  that  conse- 
cration be  made  in  the  christian  church,  but  by  the 
ordinance  of  baptism?* 

If  the  right  of  infants  to  the  ordinance  of  baptism 
evidently  results,  as  by  the  preceding  illustrations  it 
appears  to  do,  from  the  analogy  of  the  christian  with 
the  abrahamic  seal  of  the  covenant,  it  is  still  farther 
confirmed  by  the  practice  of  the  apostles,  and  the 

*  It  is  a  prostitution  of  language  to  confound,  as  has  been  done 
by  the  writers  of  one  sect  of  christians,  holiness  with  legitimacy  of 
birth.  Has  legitimacy  of  marriage,  or  of  birth,  ever  depended,  in 
any  nation,  on  the  piety  of  the  parties,  or  the  absence  of  it,  or  on 
any  other  cause  but  the  laws  of  the  state  ?  Besides,  the  whole  train 
of  the  apostle's  observations  and  reasoning,  translated  according 
to  this  meaning  of  the  term,  would  be  absurd,  or  ridiculous.  For 
the  unbelieving  wife  is  sanctijied,  or  made  a  legitimate  subject  of 
marriage,  bij  the  believing  husband,  and  the  unbelieving  husband  is 
sanctified,  or  made  a  legitimate  subject  of  marriage,  by  the  believ- 
ing wife;  therefore  their  marriage  was  lawful;  else  were  your 
children  illegitiinate,  but  now  are  they  legitimate.  Besides  other 
absurdities,  this  would  be  proving  the  lawfulness  of  the  marriage 
by  the  legitimacy  of  the  children,  and  again,  the  legitimacy  of  the 
children  by  the  lawfulness  of  the  marriage. 


25 

uniform  history  of  the  primitive  church.  The  passage, 
to  which  reference  has  just  been  made,  affords  no 
shght  attestation  to  the  practice  of  St.  Paul.  In  addi- 
tion to  this,  when  L}  dia  declared  her  faith  in  the 
Lord  Jesus  Christ,  the  same  apostle,  along  with  her, 
baptised  her  household.  And  with  Jairus  also,  he 
baptised  all  who  -were  in  his  house.  It  has  been  objected, 
to  the  evidence  which  \A'e  would  derive  from  these 
facts,  that  those,  who  are  referred  to  by''the  sacred 
historian,  in  the  house  of  Jairus,  and  the  household  of 
Lydia,  were  only  the  adults  of  the  respective  families, 
who  vv^ere  themselves  believers.  What  will  not  the 
prepossessions  of  party,  or  the  pride  of  theory,  main- 
tain and  defend?  For  this  pretence  certainly,  the  his- 
tory affords  no  ground.  It  assigns  no  other  reason  for 
baptising  these  families  than  simply  the  faith  of  Lydia 
and  of  Jairus.* 

I  add,  that,  if  any  apostolic  usage  can  derive  con- 
firmdiion  from  the  uniform  practice,    and  tradition 

*  This  was  perfectly  conformable  to  the  example  of  the 
Jewish  church  in  receiving  proselytes,  either  by  circumcision, 
or  by  baptism,  from  the  gentile  nations.  The  pagan  convert, 
who  professed  his  faith  in  the  great  Legislator  of  Israel,  and  the 
promises  made  to  the  fathers,  at  once  incorporated  his  whole 
family  along  with  himself  into  the  body  of  that  chosen  people. 

It  is  said,  indeed,  that  in  the  history  of  the  New  Testament, 
baptism  is  never  administered  except  to  a  personal  profession 
of  faith.  But,  let  it  be  remembered,  that  this  history  records 
chiefly  examples  of  proselytes  from  unbelieving  nations.  In  a 
similar  case,  a  personal  profession  of  faith  would  be  required  by 
the  warmest  friends  of  infant  baptism.  But,  in  the  few  instances 
in  which  families  have  been  mentioned,  we  see  that  they  alway 
follow  the  faith  of  the  head. 

D 


26 

of  the  church,  from  the  first  ages  down  to  modern  and 
very  recent  times,  it  is  that  of  infant  baptism.'  It  is 
confirmed  by  Justin  Martyr,  who  lived  only  forty 
years  after  the  age  of  the  apostles;  and  the  evidences 
of  it  are  conveyed  down  in  a  continued  and  unsus- 
pected stream  of  history  to  the  time  of  St.  Augustine 
and  Pelagius,  who,  though  antagonists  in  the  contro- 
versies which  were  raised  in  that  age  on  some  of  the 
most  important  doctrines  of  religion,  and  both  of  them 
among  the  greatest  scholars,  and  most  eloquent  wri- 
ters of  the  period  in  which  they  lived,  declare,  that 
they  "  had  never  heard,  they  had  never  read  of  any, 
even  in  the  most  heretical  churches,  who  denied  the 
baptism  of  infants."* 

*  But  few  of  the  writers  of  the  earliest  age  of  the  christian 
church  have  escaped  the  ravages  of  time,  and  come  down  to  us 
entire.  And  no  controversy  existuig,  at  that  period,  on  the  sub- 
ject of  baptism,  few  occasions  occur  of  directly  introducing  any 
precise  opinions  concerning  it;  or  of  explicitly  stating  the  prac- 
tice of  the  apostles,  and  their  immediate  successors.  But,Avhere- 
ever  this  ordinance  is  mentioned,  either  more  or  less  directly, 
the  testimony  of  the  primitive  writers  is  uniformly  in  favour  of 
the  baptism  of  infants.  In  the  second,  and  especially  in  the  third, 
and  following  centuries,  circumstances  having  more  frequently 
called  for  express  and  definite  opinions  on  questions  .relative  to 
this  subject,  the  practice  of  the  primitive  church  becomes,  from 
this  time,  more  and  more  evident.  Justin  Maityr,  and  Irenaeus, 
who  lived  from  forty  to  sixty-seven  years  after  the  apostles,  both 
speak  of  those  "  who  were  made  disciples.,  and  regenerated  to 
God  in  infancy ;"  a  figurative  mode  of  expression,  familiar  in 
that  age,  to  signify  baptism  the  symbol  of  discipleshifi  and  rege- 
neration. Just.  Mar.  Apol.  II.  Iren.  adv;  haeres.  lib.  3.  cap.  39. 

Tertullian,  who  lived  about  a  hundi'ed  years  later  than  the 
apostles,  and  who  was  remarkable  for  the  austerity  of  his  cha- 
racter, and  the  singularity  of  many  of  his  opinions,  advises,  con- 


27 

Having  established  the  right  of  christian  parents  to 
have  their  beloved  oifspring  placed  under  the  guar- 

trary  to  the  general  sentiment  and  practice  of  the  church,  "  not 
to  hasten  the  baptism  of  children,  except  in  cases  of  necessity, 
or  in  danger  of  death."  This  very  advice  of  TertuUian,  hovi^- 
ever^  demonstrates  the  practice  of  the  church  to  have  been  in 
favour  of  the  baptism  of  infants  ;  and  the  cases  which  he  excepts 
show  his  own  opinion  of  the  necessity  of  the  ordinance.  The 
reason  on  which  he  grounded  an  advice  so  extraordinary  in  the 
age  in  which  he  lived,  was  the  danger  to  which  sponsors  ex- 
posed themselves  by  the  too  early  baptism  of  children,  and 
persons  under  age,  "especially"  as  he  adds,  "yoimg  women" 
placed  in  situations  of  peculiar  tem.ptation  and  danger,  and  who 
were,  therefoi'e,  exposed  to  great  hazards  of  being  seduced, 
before  marriage,  from  the  path  of  virtue.  It  is  the  remark  of  a 
judicious  writer,  that  the  reason  here  assigned  by  this  father  for 
his  advice  renders  it  probable,  that  it  refers  entirely  to  those 
young  persons  of  both  sexes,  who  were  bought  as  servants,  and 
were  always  baptised  in  christian  families ;  or,  to  those  destitute 
children  and  youth  who  were,  very  frequently  in  that  age, 
adopted,  or  taken  to  be  educated  by  pious  and  wealthy  persons, 
who  of  course  became  sponsors  for  them  in  baptism.  Tert.  de 
bap.  cap.  18. 

In  the  second  century,  some  doubts  having  arisen  in  the 
church  concerning  original  sin,  and  the  nature  and  degree  of 
the  guilt  which  adheres  to  infants,  we  find,  in  the  discussions 
which  arose  out  of  these  subjects,  more  freqvient  mention  made 
of  the  baptism  of  infants  than  in  the  former  period.  The  illus- 
trious Origen,  who  flourished  in  the  very  beginning  ofthe  second 
century  after  the  apostles,  maintaining  the  original  corruption 
of  human  nature,  derives  one  of  his  principal  arguments  from 
the  universal  practice  of  the  church,  of  administering  baptism 
to  the  youngest  children.  "  If  infants,  says  he,  are  not  liable  to 
original  sin,  why  are  they  then  baptised?  If  there  were  nothing 
in  them  which  needed  forgiveness  and  mercy,  the  baptismal 
grace  would  be  unnecessary  to  them."  Homil.  8.  in  Levit.  cap. 
12.  In  another  treatise  he  savs;  "For  this  reason  it  was  that 


28- 

dianship  and  care  of  the  church,  in  the  ordinance  of 
baptism,  let  us  examine,  in  the  next  place,  what  are 
the  privileges  and  blessings  conferred  by  it. 

the  church  received  from  the  apostles  a  tradition,  or  order,  to 
administer  baptism  to  infants.  For  they,  to  whom  the  divine 
mysteries  were  committed,  knew  that  there  is  in  all  persons 
the  natural  pollution  of  sin,  which  must  be  removed  by  water, 
and  the  Spirit."  Comment  in  ep.  ad  Rom.  1.5. 

St.  Cyprian,  bishop  of  Carthage,  who  wrote  about  one  hun- 
dred and  fifty  years  after  the  apostolic  age,  establishes  the  gene- 
ral usage  of  infant  baptism  by  a  most  convincing  fact.  He  in- 
forms us,  that  "  a  council  of  sixty-six  bishops  being  assembled 
at  Carthage,  a  doubt  was  proposed  by  one  of  them,  whose  name 
was  Fidus,  whether  baptism  ought  to  be  administered  to  infants 
before  the  eighth  day  after  their  birth  ;  doubting  whether  or  not 
the  custom  of  the  Jews  in  this  respect  ought  to  be  followed. 
The  council  unanimously  decreed,  t/iat  baptism  is  not  to  he  Jiost- 
jioned  till  the  eighth  day.  After  stating  the  grounds  of  their  de- 
cree, they  conclude  in  these  words.  Wherefore,  dearly  beloved, 
it  is  our  ofiinion,  that  from  baptism,  and  the  grace  of  God,  ivho  is 
benignant  to  all,  none  ought  to  be  prohibited  by  7is;  and,  as  this  is 
to  be  observed  with  respect  to  all,  so  especially  is  it  to  be  observed 
with  respect  to  infants  ivho  are  just  born,  and  deserve  our  help  and 
the  divine  mercy."  Cyp.  ep.  ad  Fidum^  cap.  63. 

The  last  two  articles  I  follow  with  the  very  pertinent  remark 
of  the  author  of  a  pamphlet  entitled,  The  Baptism  of  Infants  a 
reasonable  Service.  "  Origen  was  born  about  eighty -five  years 
after  the  apostolic  age.  His  father  and  grandfather  were  both 
christians.  And,  as  there  can  be  no  doubt  of  his  being  baptised 
in  infancy  from  the  manner  in  which  he  speaks  of  infant  bap- 
tism, this  fact  verifies  the  practice  of  the  apostles  upon  this 
subject,  and  carries  up  the  universal  usage  of  the  church  to 
within  a  very  few  years  of  these  blessed  companions  of  our 
I^ord.  A  similar  observation  may  be  made  concerning  the  bishops 
who  composed  the  council  of  Carthage.  Many  of  them  were 
probably  very  old  men ;  and  if  they  jvere  baptised  in  infancy,  as 
the  language  of  the  decree  leaves  us  no  room  to  doubt,  we  see 


29 

Whether  we  consider  baptism  as  the  rite  by  which 
our  children  are  initiated  into  the  church  as  the  school 
of  Christ,  or,  as  the  seal  which  God  has  been  pleased 
to  annex  to  his  covenant  in  order  to  ratify,  and  more 
effectually  to  confirm  to  our  faith  the  promises  of  his 
grace,  its  privileges  and  blessings,  rightly  understood, 
are  manifold  and  great;  for,  to  Abraham  and  his 
seed,  to  the  church  and  the  seed  of  the  church,  are 
committed  the  oracles  of  God,  with  all  their  lights, 
their  comforts,  their  aids,  their  precious  promises, 
their  immortal  hopes.  In  order  to  give  at  once  force, 
and  illustration  to  this  refiection,  imagine  your  chil- 
dren not  to  have  been  born  under  a  dispensation  of 
grace;  imagine  them  to  have  received  existence  in  the 
darkness  of  paganism;  and  to  have  been  left  to  the 
feeble  glimmerings  of  nature  to  lead  them  to  a  know- 
ledge of  their  Creator,  their  Redeemer,  and  their  duty; 
imagine  them,  under  all  the  calamities  of  life,  to  have 
been  forsaken  of  the  comforts  of  religious  hope;  and, 
after  their  most  anxious  endeavours  to  look  into 
futurity,  and  to  appease  the  forbodings  of  conscience, 
or  of  fear,  unable  to  penetrate  beyond  this  dark  sphere, 
or  to  discern  any  certain  means  of  access  to  the  holy 
and  righteous  Judge  of  the  universe,  and,  at  length, 
abandoned  to  the  cruel  despair,  which,  without  the 
light  of  revelation,  rests  upon  the  shadows  of  the 
grave;  imagine  all  this,  and  then  judge  of  the  inesti- 
mable value  of  that  blessed  sacrament  which,  agree- 
ably to  the  command  and  authority  of  Christ,  places 
us,  from  the  beginning  of  life,  in  the  bosom  of  the 

again,  the  practice  of  infant  baptism  clearly  prevailing    at  a 
period  immediately  bordering  on  the  age  of  the  apostles." 


30 

church,  where  a  divine  ilkiminatioii  continually  shines ; 
where  life  and  immortality  are  brought  to  light ;  where 
the  veil  which  covers  the  eternal  world  is  drawn 
aside;  where  the  way  of  peace  is  clearly  revealed  to 
sinful  and  perishing  men ;  where  the  care  of  parents, 
and  the  fidelity  of  the  ministers  of  religion  are  engaged 
under  the  most  solemn  obligations  for  the  discipline 
and  instruction  of  the  infant  mind;  where  the  influences 
of  the  Holy  Spirit  are  promised  to  assist  the  effect  of 
these  instructions;  and  where  all  the  means  and  aids 
are  enjoyed  which  it  has  seemed  good  to  the  infinite 
wisdom  of  God  to  afford  to  mankind  for  the  attain- 
ment of  their  everlasting  salvation. 

Such  are  the  blessings  connected  with  baptism 
considered  merely  as  an  initiating  symbol,  introdu- 
cing us  into  the  church  of  Christ.  We  are  placed  by 
it  under  the  happiest  and  most  effectual  cultivation 
for  heaven. 

Let  us  now  contemplate  this  symbol  in  another 
light,  as  the  seal  which  God  has  annexed  to  his  cove- 
nant for  the  solemn  confirmation  of  his  promises,  and 
we  shall  discover,  in  this  view  of  it,  a  new  treasure 
of  spiritual  blessings. 

Every  child  of  Adam,  by  his  error  and  fall,  and  by 
the  rigorous  tenor  of  the  violated  covenant,  had  be- 
come an  heir  of  death.  But  God,  in  his  infinite  mercy, 
at  the   very   moment   of  transgression,   placed   the 


31 

frailty  of  man  under  a  dispensation  of  grace  in  Jesus 
Christ.* 

Of  this  most  benignant  and  merciful  dispensation, 
which  obviates,  or  remedies  the  evils  of  the  broken 
law,  circumcision  anciently,  and  now  baptism,  is  the 
gracious  assurance  and  seal.  In  the  symbol  of  baptism, 
therefore,  you  behold  the  visible  pledge,  and  annun- 
ciation, on  the  part  of  God,  that  the  baptised  infant 
is  taken  from  under  the  rigorous  and  impracticable 
conditions,  and  the  curse  of  the  first  covenant,  and 
placed  under  the  grace  of  the  second. f  You  behold 
that  precious  infant,  on  its  first  entrance  into  existence, 
met  with  the  covenant  of  peace,  and  the  promises  of 
eternal  life  sealed  in  the  blood  of  the  Redeemer,  and 
offered  to  its  acceptance.  You  behold  its  original 
guilt  covered  by  the  merit  of  the  atonement. | 

*  If  man  had  not  been  placed  under  the  government  and  pro- 
vidence of  a  Saviour,  immediately  after  the  fall,  would  Adam, 
have  survived  his  transgression  ?  Is  not  the  existence  of  his  pos- 
terity a  demonstration  that  the  world,  from  the  beginning, 
has  been  under  an  economy  of  grace  ?  But  its  lights  clearly 
shine,  as  yet,  only  in  that  church  which  he  has  selected,  and 
sealsd  to  himself  out  of  the  world.  Do  not  these  inquiries  de- 
serve at  least  a  serious  consideration  ? 

t  It  is  not  by  this  intended  to  say,  that  the  act  of  baptism 
transfers  us  from  one  covenant  to  the  other.  That  was  done  by 
the  promise  of  the  Saviour,  after  the  fall.  But  that  it  is  the  so- 
lemn authentication  of  this  truth  on  the  part  of  God,  and  the 
declaratory  seal  of  this  grace. 

I  "  The  apostles,"  says  Origen,  (see  note,  p.  42.)  "  to  whom  the 
divine  mysteries  Avere  committed,  knew  that  there  is  in  all  per- 
sons the  natural  pollution  of  sin,  Avhich  must  be  removed  by  water 
and  the  Spirit."  Though  I  would  by  no  means  go  so  far  as  to 


Christians!  how  rich  the  grace,  how  precious  the 
promises  sealed  in  baptism  to  us,  and  to  our  beloved 
offspring!  What  strong  and  persuasive  motives  to 
repentance,  love  and  new  obedience,  does  this  inesti- 
mable mercy  set  before  us !  What  powerful  obliga- 
tions does  it  impose  on  parents,  and  on  the  whole 
church,  to  train  up  in  the  love  and  obedience  of  the 
Redeemer,  every  infant  committed  by  him  to  their 
fidelity,  their  instruction,  and  discipline  ! 

What  then,  does  the  washing  with  water  in  this 
ordinance  actually  regenerate  the  soul  originally  cor- 
rupted and  impure  ?  Is  the  cleansing  of  the  body 
necessarily  accompanied  with  the  purification'  of  the 
spirit  ?  No ;  the  waters  of  regeneration,  and  other 
similar  expressions  used  by  the  fathers  to  indicate 
baptism,  some  of  which  have  been  already  quoted, 
do  not,  when  fairly  interpreted,  convey  this  meaning. 
They  are  only  strong  figures,  in  their  highly  rhetori- 
cal stile,  expressive  of  that  inward  purity  of  heart  of 
which  baptism  is  the  symbol,  and"  which  our  initiation 
into  the  church  and  school  of  Christ,  and  introduction 
to  the  privileges,  the. blessings,  and  grace  of  the  new 
covenant,  are  intended,  and  fitted  to  produce. 

Is  baptism  then,  a  certain  title  to  eternal  life?  It  is 
a  solemn  and  authentic  proposition  of  the  covenant  of 

say,  Avith  Origen,  and  others  of  tne  fathers,  that  the  original 
fiollutio7i  of  our  nature  is  removed  by  ba}itism;  yet  I  scruple  not 
to  say,  that  original  guilt  is  so  covered  by  the  blood  of  the  atone- 
ment, symbolised  in  this  ordinance,  that  its  condemning  power,  at 
least  with  regard  to  baptised  infants  dying  in  infancy,  is  destroyed 
by  the  grace  of  the  new  covenant. 


33 

grace  with  all  its  privileges,  blessings,  and  conditions, 
under  the  seal  of  God.  It  is,  therefore,  a  visible  and 
sacramental  confirmation  of  our  provisional  title  to 
life  and  immortality  on  the  terms  of  the  gospel ;  that 
is,  of  a  sincere  repentance  for  our  sins,  and  a  true 
faith  in  our  Lord  Jesus  Christ.  Let  me  illustrate  it 
by  a  familiar  example.  By  charter  from  the  govern- 
ment of  your  country,  or  bequest  from  a  dying  parent, 
you  become  entitled  to  ample  privileges,  and  rich 
possessions,  on  the  performance  of  certain  conditions. 
The  seal  annexed  to  that  charter,  or  that  testament, 
by  the  proper  authority,  is  the  declaration  of  the  will 
of  your  parent,  or  your  country,  and,  consequently, 
the  formal  authentication  and  security  of  your  title, 
the  moment  the  condition  is  fulfilled.  This  condition 
is,  to  all  who  have  grown  to  such  mature  age  as  to  be 
capable  of  actual  sin,  not  perfect  obedience  according 
to  the  tenor  of  the  first  and  violated  covenant,  but 
repentance  towards  God,  and  faith  towards  our  Lord 
Jesus  Christ,  which  however  leads  to  perfection,  and 
plants  in  the  heart  the  seeds  of  holiness  and  eternal 
life.  But  to  every  infant,  dying  in  infancy,  it  is  an 
unconditional  assurance  of  a  glorious  inheritance  in 
the  kingdom  of  heaven.  The  infant  being  placed  un- 
der the  gi'ace  of  the  second  covenant,  is  delivered 
from  the  curse  of  the  first;  being  united  by  a  new 
and  blessed  relation  to  the  second  Adam,  its  original 
taint  and  impurity,  derived  from  its  relation  to  the 
first,  is  covered,  as  I  have  said  before,  by  the  blood 
of  the  atonement;  and  it  is,  therefore,  through  the 
mercy  of  God  in  Christ,  made  an  heir  of  everlasting 
E 


34 

life.*  Of  these  precious  truths  baptism  is  the  sacra- 
mental pledge,  the  seal  of  assurance  and  confirmation 
given  by  God.  What  a  consolation,  christian  parents ! 
does  this  present  to  you  who  weep  over  the  dear  re- 
mains of  the  mfant  snatched  untimely  from  your  em- 
brace !  What  a  comfortable  and  extended  view  does 
it  exhibit  of  the  grace  of  the  gospel ! 

Having  offered  to  your  consideration,  in  a  few 
plain  and  obvious  principles,  the  right  of  infants, 
born  within  the  church,  to  the  seal  of  the  covenant, 
and  the  blessings  of  which  they  become  partakers  by 
it;  it  may  not  be  unuseful  more  particularly  to  desig- 
nate tlie  limits  of  the  visible  church.,  and  to  point  out 
the  nature  and  extent  of  that  profession  of  the  name 
of  Christ  which  entitles  a  parent  to  offer,  and  the 
church  to   receive  his  infant  offspring  in  this  hoi}- 

*  Very  far  would  I  be  from  insinuating  that  those  Avho  die 
without  baptism  do,  therefore,  fail  of  salvation.  But  between  the 
baptised  and  unbaptised  infant,  dying  m  infancy,  there  is  this 
difference,  that,  to  the  one,  the  inheritance  of  eternal  life  is  con- 
veyed by  covenant  from  God,  under  his  appointed  seal;  the  other 
is  left  to  his  free,  indeed,  but  uncovenanted  mercy.  And,  as  the 
scriptures  give  us  ample  grounds  to  believe  that  there  are  various 
degrees  in  the  blessedness  of  heaven,  it  is  reasonable  to  conclude, 
that  those,  who  are  received  into  the  general  assembly  of  the 
church  of  the  first  born.,  from  the  church  on  earth,  obtain  a  richer 
inheritance  than  others,  and  are  admitted  to  a  higher  state  of  hap- 
piness. With  regard  to  such  as  survive  the  imbecility  of  infancy, 
and  arrive  at  the  age  of  reason,  imdoubtedly,  those  who  are  nursed 
in  the  bosom  of  the  church  enjoy  greater  advantages  than  the 
pagan  world,  for  the  attainment  of  salvation,  under  the  culture  of 
Christ,  and  under  the  gracious  influences,  and  superior  aids  of 
the  Holy  Spirit,  which  accompany  the  institutions  of  the  gospel 


35 

ordinance.  And  happy  shall  I  be,  if,  by  the  following 
brief  reflections,  I  shall  be  able  to  remove  the  doubts, 
or  compose  the  solicitudes  of  any  serious  and  well 
disposed  mind  upon  this  subject. 

The  principal  doubt  turns  on  this  single  point, 
whether  the  church  on  earth  consists  only  of  those 
W'ho  are  truly  regenerated,  and  have  added  sincere, 
and  7iew  obedience  to  their  open  profession  of  the 
name  of  their  Redeemer ;  or  embraces  all  those  who, 
having  been  baptised,  and  continuing  to  profess  the 
name  and  doctrines  of  the  Saviour,  submit  themselves 
to  the  counsels,  admonitions,  reproofs,  and  to  the 
whole  discipline  of  that  spiritual  body  whose  head  is 
Christ. 

The  constitution  of  the  Jewish  church,  the  counter- 
part and  type  of  the  christian,  will  assist  us  to  deter- 
mine this  question.  All  who  believed  in  Moses,  the 
great  prophet  of  God,  and  submitted  to  his  law,  were 
embraced  in  the  external  bonds,  and  received  the  dis- 
tinguishing seal  of  the  covenant.  But  they  were  not 
all  Israel  who  were  of  Israel.  A  distinction  existed 
among  them,  which  must  always  exist  upon  earth 
among  the  professing  disciples  of  Christ,  between  the 
visible,  and  the  invisible  church.  The  latter  is  com- 
posed of  those  only  who,  by  sincere  piety,  and  an 
entire  renovation  of  heart,  bear  the  inward  image  of 
their  Lord  and  Master.  The  former  embraces  all  \w\\o 
are  united  together  under  the  profession  of  the  same 
system  of  doctrines,  who  enjoy  the  same  ordinances, 
and  who  submit  to  the  same  discipline  for  regulat- 


36 

ing  the  exterior  order  and  manners  of  its  members. 
To  the  church  of  Israel,  comprehending  the  entire 
nation,  were  the  oracles  of  God  committed.  And 
the  seal  of  that  gracious  covenant,  which  was  con- 
tained and  explained  in  these  oracles,  and  exhibit- 
ed to  the  ancient  church  under  a  thousand  typical 
rites,  was  impressed  on  all  their  offspring,  and  on  all 
who  were  born  in  their  houses  and  trained  up  in  the 
knowledge  of  divine  truth  under  their  care.  Analogy, 
then,  will  lead  us  to  extend  the  application  of  the 
christian  seal  to  the  households,  and  especially  to  the 
children  of  all  who  are  members  of  the  visible  church ; 
that  is,  who  have  been  themselves  baptised,  who  ac- 
knowledge the  Lord  Jesus  Christ  as  their  Lord  and 
Saviour,  who  profess  to  embrace  the  holy  scriptures 
of  truth  as  containing  the  only  certain  rule  of  duty, 
and  the  only  foundation  of  their  immortal  hopes;  who 
submit  themselves  and  their  households  to  the  disci- 
pline and  instructions  of  the  church,  and  who  promise 
to  concur  with  her  in  the  pious  education  and  govern- 
ment of  all  those  whom  nature  hath  given  to  their 
affection,  or  providence  hath  subjected  to  their  autho- 
rity. 

To  the  invisible  church  baptism  cannot  be  confined, 
because  men  have  no  certain  rule  by  which  to  discri- 
minate it  from  the  mass  of  visible  professors.  Let  me 
speak  freely  to  those  of  my  brethren  who  believe  that 
somewhat  more  is  necessary  in  the  recipient  to  the 
validity  of  this  ordinance  than  regular  morals,  an 
open  profession  of  the  faith,  and  submission  to  the 
discipline  of  the  church.  Is  it  because  they  esteem 
the  actual  sanctification  of  the  parent  essential  to  the 


57 

rightfu.  administration  of  baptism  to  the  child?  Who 
then  can  know  with  certainty  that  he  is  baptised?  Do 
they  say,  that  it  is  at  least  necessary  that,  in  the  judg- 
ment of  charity,  a  parent  should  be  a  sincere  believer? 
Where  is  the  scripture  rule  which  rests  the  benefit  of 
baptism  on  our  judgment  of  the  internal  state  of  a 
man's  heart;  or  makes  it  the  standard  by  which  we 
are  to  admit  his  infant  to  the  external  privileges  of 
the  covenant  of  grace?  Will  not  those  judgments  of 
charity  vary  in  different  churches?  Will  they  not 
vary,  perhaps,  in  difterent  ministers  in  the  same 
church?  Too  earnestly  he  cannot  be  admonished, 
indeed,  that  vital  and  universal  holiness  of  heart  and 
life  is  essential  to  salvation,  and  is  essential  to  the 
faithful  and  acceptable  discharge  of  this,  and  of  every 
duty  in  the  sight  of  God ;  yet  is  it  not  essential  to  the 
validity  of  this  ordinance,  and  its  spiritual  benefit  to 
his  infant  offspring. 

Let  us  recur  again  to  the  proper  meaning  and  de- 
sign of  the  ordinance,  and  this  conclusion  will  not  fail 
to  strike  us  with  additional  force.  It  is,  in  the  first 
place,  the  rite  of  our  initiation  into  the  school  of 
Christ  in  which  we  receive  those  lessons  of  divine 
wisdom,  which  cannot  be  taught  to  man  by  the  wis- 
dom of  the  world;  and  in  which  we  enjoy  the  happiest 
means  of  promoting  our  virtue  and  holiness,  and  the 
most  effectual  aids  for  the  attainment  of  our  salvation. 

It  is,  in  the  next  place,  the  seal  which  God  hath 
been  pleased  to  annex  to  the  external  dispensation  of 
his  covenant,  in  order  that  he  might,   by  a  rite  so 


38 

solemn,  though  so  simple,  confirm  the  propositions  of 
his  mercy  to  fallen  man,  through  the  atonement  and 
mediation  of  the  ever  blessed  Redeemer.  The  church 
openly  annexes  this  seal  to  the  covenant,  in  the  name 
and  by  the  authority  of  God  himself.  The  church 
takes  the  infant  under  her  protection  and  instruction. 
Most  desirable  it  is  to  have  the  cooperation  and 
assistance  of  the  parents  in  this  sacred  and  important 
duty;  and  they  are  bound  by  every  obligation  of 
nature  and  religion  to  afford  it.  But,  it  is  still  more 
the  duty  of  the  church  to  enlighten  and  direct  the 
infant's  opening  reason,  to  imbue  it  with  holy  and 
heavenly  principles,  to  illustrate,  to  inculcate,  to  press 
upon  it  the  precious  privileges,  the  gracious  promises, 
the  glorious  hopes,  of  which  she  has  given  it  the  seal. 
The  church,  when  she  is  faithful  to  her  trust,  adopts 
every  infant  whom  she  receives  by  baptism  within 
the  pale  of  her  privileges.  It  is  her  faith,  her  fidelity, 
which  is  to  be  regarded  in  this  ordinance  even  more 
than  that  of  the  parent. 

It  is  with  the  view  chiefly  to  the  pious  education  of 
the  seed  of  the  church  that  this  ordinance  is  adminis- 
tered to  infants.  I  knoiv  him^  saith  God,  of  the  father 
of  the  faithful,  at  the  institution  of  the  external  seal  of 
the  covenant,  that  he  will  train  up  his  children  and  his 
household  after  him,  to  keep  the  way  of  the  Lord.  In 
the  primiti\'e  ages,  when  many  parents  were  incapable 
themselves  of  fulfilling  these  holy  duties,  benevolent 
and  pious  sponsors  offered  themselves  to  discharge 
them  in  their  room.  But  the  church  herself  was  con- 
sidered as  sponsor,   and   she  is  the  best  and  most 


39 

faithful  sponsor  for  every  infant  which  she  receives  to 
her  protection  and  care  by  this  ordinance.  On  this 
ground  it  was,  that  she  required  exposed  children, 
and  children  of  whatever  parents,  with  tlie  care  of 
whose  pious  education  she  charged  herself,  to  be 
admitted  to  the  holy  rite  of  baptism. 

But  you  ask  if  the  church  does  now  truly  fulfil  this 
duty?  Alas!  we  cannot  but  acknowledge  and  deplore 
the  relaxation  of  her  discipline.  But,  let  me  boldly 
and  openly  pronounce,  that  it  is  incumbent  on  her^ 
animated  with' the  spirit  of  her  Lord,  her  teacher,  her 
example,  and  her  head,  to  extend  her  holy  inspection 
and  her  guardian  care  over  every  baptised  person, 
who,  in  consequence  of  his  baptism,  forms  a  part  of 
her  spiritual  community.* 

After  the  view  which  has  already  been  presented  to 
you  of  the  nature  and  the  subjects  of  this  holy  ordi- 
nance, little  more  can  be  necessary. 

*  Does  this  principle  imply  an  obligation  on  the  parent  to 
bring  his  baptised  infant  to  the  Lord's  supper,  a  practice  which 
we  learn  from  several  passages  of  the  Fathers,  obtained  in  many 
of  the  primitive  churches  ?  I  answer,  by  no  means.  The  infant, 
in  baptism,  is  the  passive  subject  of  the  divine  mercy,  proposing 
to  it  the  gracious  terms  of  everlasting  life  ;  as  a  testamentary  and 
provisional  devise  may  be  made  to  a  child  antecedently  to  thr 
development  of  its  understanding.  The  believing  communicant, 
on  the  other  hand,  gives  a  believing  and  voluntary  pledge  of  his 
fidelity  to  God,  .which  requires,  in  order  to  perform  it  rightly,  a 
certain  maturity  of  the  powers  of  reason.  The  infant  receives  the 
seal  of  God  confirming  the  propositions  of  his  mercy ;  the  com- 
municant having  embraced  these  propositions  for  himself,  affixes 


40 

3.  In  the  last  place,  to  answer  the  great  inquiry, 
What  profit  is  there  in  this  our  christian  circumcision? 
What  are  the  privileges  it  confers?  What  are  the 
obligations  it  imposes? 

In  baptism  the  great  charter  of  our  salvation,  with 
all  its  gracious  promises,  its  merciful  conditions,  and 
immortal  hopes,  is  confirmed  by  the  seal  of  God. 
That  transfer  which,  under  the  spiritual  dominion  of 
the  Redeemer,  has  been  made  of  our  infant  offspring 
from  the  curse  and  condemnation  of  the  first  covenant 
to  the  grace  of  the  second,  is,  in  this  ordinance,  pal- 
pably exhibited  to  our  senses.  Inestimable  benignity 
and  condescension !  thus  to  be  met  by  God,  if  I  may 
speak  so,  at  our  first  entrance  into  being,  with  the 
gracious  propositions  of  eternal  life  through  Jesus 
Christ,  confirmed  to  sense,  as  well  as  to  faith,  by  a 
rite  so  solemn !  The  testament  of  our  dying  Saviour, 
sealed  with  his  most  precious  blood,  is  visibly  offered 
anew  to  believers  and  their  offspring,  at  every  repeti- 
tion of  this  baptismal  symbol.  Christians!  what  sub- 
jects of  gratitude  and  praise,  what  animating  encou- 
ragements to  early  piety  do  we  find  in  this  merciful 
condescension  of  God;  in  this  gracious  care  of  the 
Redeemer,  extended  over  all  the  infant  seed  of  the 
church! 

In  order  to  render  this  grace  more  effectual,  these 
infants  are  introduced  into  the  school  of  Christ,  and 

his  own  seal  to  the  covenant,  thereby  dcchuing  his  acceptance  of 
the  terms. 


41 

placed  under  all  the  advantages  of  the  culture  and 
discipline  of  the  church,  which  is  bound  to  instruct, 
to  admonish,  to  reprove,  to  correct;  whose  duty  it  is 
to  open  to  them  the  blessings,  to  inculcate,  upon  them 
the  duties,  to  press  upon  them  the  obligations,  arising 
out  of  this  early  mercy  and  care  manifested  by  Heaven 
for  their  salvation.  And,  still  further  to  secure  their 
immortal  interests,  do  we  not  see  them,  when  devoted 
to  God  by  their  parents,  returned  again  by  the  church 
to  the  arms,  and  to  the  natural  guardianship  of  these 
affectionate  parents,  under  new  and  most  sacred  obli- 
gations to  assist  her  in  cultivating  and  training  them 
up  for  eternal  life.  The  powerful  bonds  of  nature, 
which  lie  on  every  parent  to  consult  the  spiritual  and 
everlasting  welfare  of  his  beloved  children,  are  here 
strengthened  by  all  the  sacredness  of  religion,  and  by 
his  own  most  solemn  vows  given  in  the  presence  of 
God,  and  in  the  name  of  the  Redeemer.  • 

Christians!  who  have  been  baptised  in  the  name 
of  the  Lord  Jesus,  look  back  with  thankfulness  to 
that  mercy,  which  has  met  you  in  the  first  moments 
of  existence,  though  heirs  of  death  through  the  fault 
of  your  original  parent,  with  the  propositions  of  eternal 
life  through  Jesus  Christ;  which  has  surrounded  you 
with  so  many  guards  against  evil,  with  so  many  lights 
and  aids  to  duty,  and  placed  you  under  such  an  excel- 
lent culture  for  heaven.  Whenever  you  witness  the 
administration  of  this  holy  ordinance,  let  it  carry  back 
your  thoughts  to  your  own  early  and  inestimable  pri- 
vileges ;  to  the  moment  when  you  were  consecrated 
to  God;  to  the  sacred  obligations  which  his  mercy 
F 


42 

has  imposed  upon  you.  Have  you  been  sprinkled  and 
washed  with  the  waters  of  baptism?  Remember  the 
necessity  of  htm^  sprinkled  from  an  evil  co?iscie?2ce  ; 
of  being  cleansed  by  the  precious  blood  of  sprinkling ; 
of  being  purified  in  the  fountains  of  repentance.  Do 
you  enter  the  church  where  the  faithful  continually 
assemble  to  worship  God?  Let  it  recal  to  mind  that 
sacred  action  by  which  you  were  made  a  member  of 
that  holy  community,  which  is  the  body  of  Christ.  Has 
the  seal  of  God  been  impressed  upon  you  ?  Was  it  not 
that  he  might  designate  you  for  himself;  that  you 
might  be  separated  from  the  world,  and  devoted  to 
him;  that  you  might  walk  worthy  of  that  grace  to 
which  you  are  called?  Have  you,  in  that  precious 
seal,  received  the  symbol  of  regeneration?  Remember 
what  purity  of  heart,  what  sanctity  of  life,  becomes  a 
disciple  of  the  Lord  Jesus  Christ. 

Such  are  the  obligations,  and  the  privileges  of  those 
who,  from  their  birth,  have  been  consecrated  to  God 
in  this  holy  institution ;  who  have  been  received  by 
Christ,  the  great  Teacher  of  mankind,  into  his  school ; 
who  have  been,  as  it  were,  incorporated,  by  the  great 
Head  of  the  church,  into  his  body. 

What  then,  Christian  parents!  are  the  obligations 
which  this  holy  covenant  imposes  upon  you?  Are  they 
not,  that,  like  Abraham,  you  should  train  up  your 
children^  and  your  household  after  you^  to  fear  the 
Lord?  A  virtuous  and  pious  education,  indeed,  in- 
volves duties  to  which  nature  will  prompt  a  faithful 
parent;  being  connected  with  the  highest  interests, 


43 

the  eternal  happiness  of  his  offspring.  And  the  God 
of  nature  has  imposed  them  upon  you  by  inviolable 
obligations.  But,  I  entreat  you,  christians,  most  se- 
riously to  consider,  what  additional  force  these  holy 
obligations  acquire  by  your  own  solemn  vows,  by  the 
awful  majesty  of  religion,  by  the  name  of  Jesus  which 
is  named  upon  your  infant  seed,  and  by  the  precious 
blood  of  the  covenant,  signified  by  the  baptismal  waters 
in  which  they  are  washed.  Most  assiduously  and  faith- 
fully, therefore,  train  up  these  dear  pledges  of  your 
love,  this  precious  seed  of  the  future  church,  in  the  nur- 
ture and  admonition  of  the  Lord.  Teach  them  justly  to 
value  the  unspeakable  grace  by  which  they  have  been 
engrafted  into  Christ,  and  incorporated  into  his  visible 
body  the  church.  Unfold,  and  press  upon  them,  the 
wide  compass  of  their  duties.  By  your  instructions, 
by  your  prayers,  by  your  example,  by  your  prudent 
discipline,  study  to  form  them  to  habits  of  virtue  and 
piety.  Make  your  houses  temples  of  the  living  God, 
in  which  you  will  daily  bring  them  with  you  before 
the  throne  of  the  heavenly  grace,  to  commit  them 
anew  to  the  mercy  and  protection  of  the  Saviour.  Be 
patriai'chs,  and  priests  in  your  own  families.  Ah !  re- 
member, that  the  souls  of  those  who  are  dearest  to 
you  by  nature,  are  still  more  sacredly  committed  to 
your  charge  by  the  authority  of  religion.  Heirs  of 
eternity  in  common  with  your  children !  carry  forward 
your  view  to  that  everlasting  state  of  being  on  which 
)'ou  will  shortly  enter  with  them,  and  to  that  dread 
tribunal  at  which  you  and  they  shall  appear,  to  account 
for  your  mutual  fidelity  to  your  respective  vows  and 
duties.  Hear  them,  there,  mingling,  along  with  the 


triumphs  of  heaven,  and  the  h)aiins  of  praise,  which 
they  raise  to  the  grace  of  the  Redeemer,  their  bene- 
dictions on  yoii  for  that  pious  care  which  has  con- 
ducted them  to  glory  and  immortahty ;  or,  amidst  the 
cries  of  despair,  Oh !  horrible  idea !  pouring  forth  the 
curses  of  perhaps  a  perishing  son  on  the  head  of  a 
guilty  ftither,  who,  by  a  cruel  and  impious  neglect, 
has  caused  his  ruin!  Can  I  say  more  to  urge  these 
holy  and  parental  cares  upon  a  liiithful  and  feeling 
heart? 

O  God,  our  Saviour!  put  life  into  thine  own  ordi- 
nance !  Dispose  and  enable  every  parent  before  thee 
to  fulfil,  with  fidelity,  duties  of  such  high  concern  to 
his  own  soul,  and  to  those  whom  he  should  love  as 
his  own  soul !  And,  when  we  baptise  with  water  in 
thy  name,  baptise  thou.  Oh !  most  merciful  Redeemer! 
with  the  Holy  Ghost !  Amen ! 


A  BRIEF  APPENDIX, 


ON  THE  MODE  OF  ADMINISTERING  BAPTISM. 


If  the  mode  of  administering  baptism  had  been 
essential  to  the  validity  of  the  ordinance,  we  should 
have  justly  expected  to  see  it  prescribed  with  as 
Inuch  particularity  as  any  of  the  levitical  ceremonies. 
On  the  other  hand,  there  is  no  definite  prescription 
on  this  subject,  farther  than,  that  water  is  to  be 
applied  as  a  symbol  of  that  regeneration  and  puri- 
fication of  our  nature,  which  all  men  need,  and 
which  a  sincere  faith  in  the  gospel  is  intended  and 
fitted  to  produce.  Any  application,  therefore,  of  this 
cleansing  element,  which  is  a  natural  emblem  of 
spiritual  purity,  especially  if  it  be  justified  by  the 
usage  of  the  church  and  the  import  of  the  terms  em- 
ployed by  the  sacred  writers,  is  its  proper  and  legiti- 
mate form.  In  the  warmer  climates,  where  daily 
bathing  is  the  customary  mode  of  cleansing  the  per- 
son, immersion  may  be  used  with  the  highest  pro- 
priety :  in  other  regions,  where  it  is  commonly  effected 
by  washing  only  a  particular  part  of  the  body,  a  par- 
tial application  of  water  may  be  made  with  equal 
reason.  An  action  of  our  blessed  Saviour,  recorded 
in  the  thirteenth  chapter  of  the  gospel  of  John,  is  full 
of  instruction  on  this  subject.  It  was  usual  with  the 
Jews  before  eating,  to  wash  their  feet;  a  practice 
which  had  become  necessarv,  both  from  the  fashion 


46 

of  their  dress,  and  their  manner  of  recHning  on 
couches  at  their  meals.  Christ,  in  order  to  give  his 
disciples  a  lesson,  at  once  of  humility  and  of  purity, 
condescended  himself  to  wash  their  feet.  When  Peter 
imderstood  the  meaning  of  this  rite,  that  it  was  a 
symbol  of  his  purification,  and  acceptance  with  his 
Lord,  he  exclaimed,  in  the  fervor  of  his  zeal,  Lord! 
not  my  feet  only^  but  also  my  hands  and  my  head.  But, 
as  what  the  Saviour  was  doing  was  only  a  symbolical 
action,  cleansing  that  part  of  the  body  which  it  was 
customary  to  wash  at  that  time,  was  sufficient  to 
answer  the  intention;  therefore  he  reolies  to  Peter, 
he  that  is  washed  needeth  not  save  to  xvash  his  feet^  but 
is  clean  every  xvhit. 

Having  made  these  preliminary  remarks,  I  observe 
that  the  term  baptism  in  the  sacred  writings  is  applied, 
indifferently,  to  signify  oSih^r  partial  or  entire  wash- 
ings; either  sprinklijig  or  im?nersion.  It  is  unnecessary 
to  recite  all  the  passages  in  which  this  is  demonstrated. 
To  one  or  two  only  I  shall  refer.  When  Jesus  went  to 
eat  with  a  certain  pharisee,  the  pharisee  ivondered  that 
he  had  not  first  washed;^  referring  to  the  Jewish  cus- 
tom of  washing  iheir  hands  before  meat.  But  in  the 
original  it  is,  "he  v/ondered  that  he  had  not  first 
baptised.''''  "  Man}^  other  things  there  be,"  says  the 
evangelist  Mark, t  "  which  they  have  received  to  hold, 
asthewfl^Am^,  [in  the  original,  the  baptism,']  of  cups, 
of  pots,  of  brazen  vessels,  and  of  tables."  As  the 
sacred  writer,  probably,  refers  to  the  instruments  of 

*  Luke,  xi.  38,  t  Mark,  vii.  4. 


47 

the  temple  service,  or  to  those  domestic  utensils 
which  were  religiously  purified  according  to  the  same 
forms,  the  whole  levitical  ritual  proves  that  these 
purifications  were  effected  by  various  sprinklings,  or 
aspersions.*  As  the  term  baptism,  and  all  those  de- 
rived from  the  same  root,  are  employed  to  signify 
sprinkling  and  partial  washing  no  less  than  immer- 
sion, so  it  is  well  known  that  the  primitive  church 
used  indifferently,  and  according  to  present  conve- 
nience, the  one  or  the  other  of  these  forms  in  adminis- 
tering the  baptismal  rite,  particularly  in  the  case  of 
clinici,  and  those  of  great  delicacy  of  constitution,  or 
of  health.  And,  in  forming  our  judgment  of  the  vali- 
dity of  the  mode  by  aspersion,  it  deserves  to  be  par- 
ticularly remarked,  that  sprmkl'mg  is,  throughout  the 
sacred  writings,  used  as  one  of  the  most  common  and 
significant  emblems  of  purity,  of  cleansing,  of  repen- 
tance, of  every  thing*  that  is  implied  in  the  waters  of 
baptism.  Not  to  speak  of  the  inmmierable  aspersions 
used  for  this  purpose  under  the  Levitical  law,  the 
blood  of  the  atonement  is  expressly  called  the  blood 
of  sprinklmg.-\  Isaiah,  in  announcing  the  office  and 
the  grace  of  the  future  Messiah  declares,  he  shall 
sprinkle  many  nations. \  The  prophet  Ezekiel  in  pro- 
claiming the  sanctifying  influence  of  the  gospel,  does 
it  by  this  figure.  Then  will  I  sprinkle  clean -water  upon 
you,  and  you  shall  be  clean.^  And,  when  the  apostle 
would  express,  in  the  strongest  terms,  that  purity  of 

*  SeeLevit.  xiv.  ch.  Num.  viii.  andxix.  ch.  Heb.  ix.  19,  21. 
t  n:b.  xii.  24.     I    Is.  lii.  15.      §  Ez.  xxxvi.  25. 


48 


mind  which,  in  our  approaches  to  God,  we  ought  to 
bring  with  us  to  the  throne  of  grace,  he  says;  Let  us 
come  to  him,  having  our  hearts  sprinkled  from  an  evil 
conscience.'^ 

But  I  forbear  to  multiply  proofs.  These  are  suffi- 
cient to  demonstrate  that  either  mode,  by  immersion, 
or  by  sprinkling,  will  answer  the  whole  intention  of 
the  ordinance  as  an  emblem  of  that  purity  of  life 
which  becomes  a  disciple  of  the  Lord  Jesus  Christ. 

The  evidence  on  which  the  exclusive  advocates  for 
immersion  as  essential  to  the  rightful  administration 
of  this  ordinance  chiefly  rely,  is  an  expression  used 
by  the  apostle  in  his  epistle  to  the  Romans,  and  in 
that  to  the  Colossians,t  buried  with  him  by  baptism. 
Whether  this  allusion  be  made  or  not,  to  the  practice 
of  immersion  borrowed  from  the  custom  of  bathing 
in  that  warm  climate,  it  establishes  no  exclusive  and 
indispensable  mode  of  baptism.  It  is  an  expression 
highly  figurative;  and  no  argument  can  be  safely 
rested  on  a  figure  of  speech.  It  affords,  at  best,  but  a 
collateral  and  indirect  support  to  other  arguments,  by 
its  supposed  reference  to  an  existing  custom.  But 
admitting  that  reference  to  be  real,  in  the  present  case; 
and  the  inference  establishing  the  existence  of  the 
custom  to  be  ever  so  justly  drawn,  still  it  could  not 
impose  immersion  on  the  church  as  the  indispensable 
and  exclusive  form  of  baptism.  For,  if  the  custom 
were  to  form  a  rule  which  could  not  be  departed 
from,  that  custom  should  be  entirely  and  completely 

*  ileb.  X.  22.  t  Rom.  vi.  4.  Col.  ii.  12. 


49 

followed.  But  I  presume  baptism  with  the  person  en- 
tirely naked,  which  was  the  practice  where  plunging 
was  used,  in  those  warm  countries,  in  imitation  of 
bathing,  would  not  now  be  pleaded  for  by  any  sect. 
The  habits,  modes,  and  customary  ideas  of  that  age 
took  away  that  sense  of  impropriety  which  would 
very  justly  shock  the  delicacy  of  modern  sentiments. 
Even  on  the  ground,  then,  of  this  figure  containing  a 
reference  to  an  existing  custom,  that  custom  would 
not  infallibly  bind  every  age  and  climate. 

But  let  us  carry  on  this  argument  from  figure  into 
the  following  verses,  and  see  how  it  will  operate ;  For^ 
saith  the  apostle,  if  roe  have  been  planted  in  the 
likeness  of  his  death,  we  shall  be  also  in  the  likeness 
of  his  resurrection:  knowing  this  that  our  old  man 
is  crucified  with  him.*  Here  are  three  figurative 
terms,  in  three  succeeding  verses,  all  referring  to  the 
ordinance  of  baptism  and  its  symbolic  signification  of 
a  death  to  sin;  viz.  "  buried  with  him  into  death;" 
^^ planted  in  the  likeness  of  his  death;"  "  our  old  man 
crucified  with  him."  According  to  this  reasoning, 
therefore,  baptism  should  contain  something  in  the 
mode  of  its  administration  corresponding  to  all  these 
figures :  and,  if  the  first  figure  is  supposed  necessarily 
to  contain  the  justification  of  the  mode  of  baptising 
by  immersion;  the  last  will,  on  the  same  ground, 
contain  the  justification  of  the  church  of  Rome  in  the 
use  of  the  sign  of  the  cross.  But,  as  the  friends  of 
immersion  do  not  admit  the  latter  consequence,  those 
who  conform  to  the  practice  of  baptising  by  sprink- 

*  Rom.  vi.  5,  6. 


50 

ling,  with  equal  reason,  do  not  esteem  themselves 
bound  by  the  former. 

Upon  the  whole  view  of  the  subject,  I  conclude, 
and  I  think  from  the  fairest  reasoning,  that  the  mode 
of  administering  baptism,  whether  by  sprinkling  or 
immersion,  is  not  essential  to  the  validity  of  the  or- 
dinance, which  requires  only  that  the  emblem  of  its 
cleansing  and  purifying  virtue  be  significantly  pre- 
served. 


END. 


I 


l-Site;^: 


■»:i«??,i 


I 


i 


11 


"ti'^cM 


H^t^^ 


■"-^^v 


% 


. 

(1 

-tc 


^ 


5f  .    o 


-  :'M^ 


